African Religion Research Articles

Inclusive Cultural and Religious Pluralism as an Indispensable Worldview for Peace in Africa

Abstract Historically Africa has accommodated multi-ethnic, multi-cultural, and multi-religious peoples. Hospitality is imbedded in the DNA of Africa especially in the sub-Saharan parts of the continent. Sadly armed conflicts and violence are becoming quintessential to the African nomenclature. As a result, suffering, poverty, refugees, and emigration are also becoming endemic to the continent. This article seeks to highlight the benefits of inclusive pluralism as the philosophic/theological worldview that would assist toward the healing of the conflicts and violence attendant to cultural and religious diversity in different parts of Africa. It will explore scriptural evidences of inclusive religious pluralism in Christianity and Islam as well as in African Traditional Religions beliefs and practices. It will call for a new orientation for Africans in dialogue on the mindset of inclusive pluralism to accommodate the plurality of religions and cultures that richly color the different parts of Africa.

PATRIARCHY AND THE BILL OF RIGHTS

In this note the writer has deliberately avoided dealing with the heavily contested issues relating to the substantive rights and duties of spouses in marriages as these issues have already been dealt with in recent legislation (see s 6 of the Recognition of Customary Marriages Act 120 of 1998). This Act has incorporated some provisions of the Matrimonial Property Act (88 of 1984). The thorny issue of succession will soon be satisfactorily resolved in terms of the recommendation of the South African Law Commission.This note is about African religion and the role played by the elders in that context. In a recent decision of the Constitutional Court, religion has been defined as a means of giving content to the constitutional value of human dignity in an open and democratic society (see the judgment of Ngcobo J in Prince v President of the Law Society of the Cape of Good Hope 2002 3 BCLR 231 (CC)). There is no general agreement as to what constitutes religion (see the definition adopted by Nafzinger “The Functions of Religion in International Legal System” in Jaris and Evans (eds) Religion and International Law (1999) 158).

Transition from the Opium of Religion to Religion as Opioids: Abuse of Religious Teachings in the New Prophetic Churches in South Africa

The New Prophetic Churches is a religion in the mix, demonstrated by their points of contact with classical Pentecostalism, the prosperity gospel, African independent churches, and African traditional religion. New Prophetic Churches have points of contact with classical Pentecostalism with reference to the doctrine of baptism in the Holy Spirit and speaking in tongues. They are also influenced by the African traditional religions with reference to their connection with the spirit world. In addition, they have points of contact with the African independent churches concerning the use of healing and deliverance products. Furthermore, they have points of contact with the prosperity gospel in teaching the message of material blessing. The original form of these influences is presented in this article as opium religion, whereas the corrupted form of these influences is presented as opioid forms of religion. The latter refers to a somewhat dangerous mix of religious teachings, advocated by self-appointed spiritual leaders within the New Prophetic Churches. These spiritual leaders have concocted this mixture contrary to the original purpose of such teachings with the intention to satisfy their commercial desires to the detriment of the spiritual wellbeing of their followers and the sa-credness of religious teachings, particularly Christian teachings. Relying on a literary analysis, this article challenges the religious teachings of opioid religions that undermine the original good intentions with which these teachings are mixed. It suggests that any religious teaching in the Christian tradition should be consistent with the eternal purpose of God's mission, identity in Christ, and the fundamental tenets of the Christian tradition. There are neo-Pentecostal churches that are consistent with the mission of God, bringing solutions to various challenges in Africa. However, the focus here is on the New Prophetic Churches that have transited from the opium of religion to religion as opioids.

Seven Falls from Olumirin’s Pot: African Eco-Spirituality and Myths of Erin-Ijesha Waterfalls in Nigeria

ABSTRACT Contemporary critics of ecocriticism have explored ecologies dynamically across different genres in postcolonial African literature, especially in Nigeria’s Niger Delta region. However, they overlook African Eco-spirituality underpinned by indigenous African religion and conservative practices to address impending global ecological crises. The primary data were thirty (30) simple random interviews conducted with local entertainers, paramount rulers, residents, pedestrians, market women, commercial drivers, cyclists, and skilled labourers at Erin-Ijesha, Olumirin waterfall site in Oriade LGA in Osun State and Aba-Oke Efon Alaaye LGA Ekiti State, Nigeria. The study modelled Ikechukwu Kanu’s (2021) sources of African eco-spirituality, namely proverbs, gods and deities of nature, mythologies, totems and taboos, to explore indigenous practices and mythologies among indigenes of Aba-Oke/Erin-Ijesha. The study concludes that Aba-Oke and Erin-Ijesha communities promote attitudes of gratitude, reverence and stewardship for various life forms, which could catalyse change to mediate the damaged ecosystems and slow down the impending climate crisis.

(Re)imagining Ndau indigenous religion of Zimbabwe in the digital age

ABSTRACT The twenty-first century has been characterized by various digital communication technologies that are a major agent of globalization. Today Africans find themselves in new geo-cultural contexts within their countries and in the diaspora through migration triggered by many factors. These geographical dislocations disrupt the traditional clan settlement patterns and in turn challenge indigenous media of communication in indigenous African societies. Digitalization becomes a lifestyle in this globalizing world. African Indigenous Religions (AIRs) practitioners are embracing digital communication facilities. However, there are fears within some sections of African indigenous communities whether African Indigenous Religions could utilize the emergent communication technologies and remain unscathed. These sections hold the view that digital communication technologies are incompatible with the African indigenous worldview. There has been scanty literature on AIRs in general and Ndau religio-culture in particular to respond to these fears. Mindful of the variations that characterize AIRs, this article uses Ndau religio-culture of Zimbabwe to contend that AIRs are dynamic and have long been digital. In this regard, digitalization is neither new nor opposed to African indigenous religions. Rather, it is the amplification of the old as it fuses with the new. This empirical article employs the theological ethnography design to access the meaning embedded in the indigenous Ndau’s interaction with the digital communication services. Afro-centricity provides the lens to glean phenomena from the standpoint of the Ndau as key players in their life-worlds. The research findings were that the Ndau have a penchant for innovation and creativity in ways of thinking and doing things in order to survive in new circumstances. The article concludes that the Ndau religio-culture is an enduring heritage that has responded to the digital communication revolution by finding ways of reimagining and revitalizing its communication repertoire to be compliant with the dictates of the digital era.

The Role of Islam in the National Development: The Nigerian Context

Nigeria is a multi-religious society with Islam, Christianity and African Traditional Religion being the most popular religions. The two most influential of them are Islam and Christianity. They interact with each other in educational institutions, markets, means of transportation, and a host of other places. Therefore, the aim of this study is to find out the position of Islam in the different segments of Nigeria and its relevance to the different stages of development of the country. The research work is historical and analytical in nature. A narrative method will be adopted for the study. The paper examines the conceptual clarifications of important terms, impediments to national development and Islamic solutions to them. The write-up reveals that Muslims are important factors in the development of Nigeria. The paper is concluded with a variety of suggestions, among which there should be no division of any kind to pave the way for rapid national development in the country. 

A Christian Expression of African Spirituality: The Case Study of Three African Initiated Churches in Ghana

There is a view that African Instituted Churches (AICs) are Christian churches with a spirituality which is similar to traditional spirituality. Scholars have claimed that AICs came up as a response to the spirituality of the churches started by missionaries from the West. The latter churches seemed to ignore the spiritual world, the activities of the Spirit and also the fact that physical occurrences have spiritual causes. As such, the spiritual needs of African converts were not being met. In research to ascertain the validity of this assertion, this researcher looks into the circumstances surrounding the founding of AICs in Ghana, paying particular attention to the Church of the Twelve Apostles, the OSSAH-Madih Church, and the Musama Disco Christo Church. The research was done through participant observations in the AICs mentioned. Secondary data was gathered from articles, books and other research materials written by members of AICs. The research concluded that while some AICs may have started as a reaction to the operation of the mission churches, the spirituality expressed is not a “copying” of African spirituality, but one that comes about with the awareness of the existence of the spiritual realm. Keywords: Spirituality, African Instituted Churches (AICs), Zionist, Aladura, World View, African Traditional Religion (ATR)

Diseases and Healthcare: The African Indigenous Religion Practitioners’ Perspective in Ghana

Issues of diseases and healthcare are very crucial to human life and survival. Africans have always sought to find holistic and impeccable remedies to diseases and sicknesses that disturb human life and survival. Africans being incurably religious have sought to employ religious perspectives in their healing systems. Ghanaians have from time immemorial employed their indigenous or traditional worldview in their healing system or approach to diseases and sicknesses. This paper explores the African indigenous practitioners’ approach to diseases, their causes and solution. It also looks at the traditional healing systems in the face of the Western approach to diseases or healing systems. This work is a result of a discussion of scholarly works on African indigenous religious approaches to diseases and traditional healthcare vis-a-vis the orthodox healing systems. It is the ardent hope of the authors that readers appreciate African indigenous healing systems and how they can be combined with orthodox healing systems to ensure holistic healthcare in contemporary society. Keywords: Healthcare, Diseases, Healing, Medicine, African Indigenous Religion, Traditional Religion

Religious Conversion, Proselytization, and the Marginalisation of Indigenous Religions in Ghana

Abstract This paper probes the intricate connection of conversion, proselytization, and the state of Ghana to achieve three overarching goals. First, it unravels how colonialism, Christianity, and Islam have historically and collectively marginalised African indigenous religions. Second, it demonstrates a clever state maneuver to continue the historic joint colonial and missionary projection of Christianity and Islam at the expense of other traditions. Third, it interrogates how the state of Ghana is mindful of the political implications of frustrating the principle of separation. Against these positions, the paper argues that despite tacit attempts to privilege Christianity and Islam over indigenous religion, the state of Ghana maintains a moderate secularist stance that enhances free and equal participation of its religiously diverse populations in the public space.

Democracy and Interreligious Dialogue in Africa: Prolegomenon for an African Political Theology

Democracy and Interreligious Dialogue in Africa: Prolegomenon for an African Political Theology

Missions, Theology and Christian leadership: A case of three Titi / Oukasie - Mohlakeng (Randfontein) male African Christian leaders

In his work Bantu Prophets, Bengt Sundkler, a missionary, bishop, and academic, who pioneered the study of independent churches in Africa, mentions that one African Independent Church existed in Randfontein, a town that now forms part of the current Rand West City Local Municipality in the West Rand District Municipality of Gauteng, South Africa. This article contributes to Sundkler’s work by tracing the work of three Christian leaders from the same area. It also leans on John Mbiti’s work (the Kenyan-born Christian philosopher and writer who was an ordained Anglican priest) that popularised an African proverb, through his work titled African Religions and Philosophy, that “It takes a village to raise a child.” Additionally, Shutte’s emphasis that the community is the centre of Ubuntu resonates with the above Africa proverb Shutte argues that it complements the core European ethical notion of individual freedom which according to Nicolaides has Aristotelian overtones and shows how the two notions can be amalgamated to form an ethic based on a better understanding of our humanity. Mbiti’s proverb underscores the sentiments of this article by celebrating the association of Alson Nene, Buti Tlhagale, and Moss Ntlha with Titi/Oukasie–Mohlakeng (part of Randfontein). From an Ubuntu perspective (ka Setho/ngeSintu) these leaders upheld seriti/isithunzi sa (the moral force of) Titi/Oukasie–Mohlakeng (Randfontein) in the same way as other community leaders and members associated with this area. The article uses literature analysis and some personal communications with some informants associated with Titi/Oukasie–Mohlakeng (Randfontein) to demonstrate how Alson Nene, Buti Tlhagale, and Moss Ntlha, three male Christian leaders associated with the same area, contributed, and continued to missions, theological development and Christian leadership.

African Identity and Christian Faith in Igboland: A Critical Evaluation of EGWU IMOKA Masquerade Festival

bstract: Christianity as a way of life among Africans (The Igbo people precisely) is believed to have shaped and influenced African Culture. African religion and culture according to Okoro, "stand a better chance to offer an alternative method awareness, which is imbedded in different indigenous languages, myths, folklore, cultural heritage and rites and rituals of African traditional faith" (Cultural globalization: 26-37). The identity of the African can be clearly seen in their cultural, anthropological features. The cultural, anthropological features of the Igbo people is influenced by both Christianity and African Traditional Religion. In an attempt to further understand the values behind this cultural influence as it is manifesting itself in the life and thought of the Awka people through Egwuimoka in the contemporary time, the searcher became interested in this- study. However, the influence of culture on Christianity is seen in the attitudinal disposition of the Igbo people towards the Christian faith. Now the question is does Christianity support the Igbo culture which is emerging in the modern time? Does the comparative study of Igbo traditional morality and Christianity ethical concepts clarify a bit of this confused background? if this work helps to answer these and other questions, in any small way, and further helps in clarifying the confused background of our morality today, then, it is not useless effort after all. Our culture is fluid today, because it is rapidly changing. Therefore, this work tries to point to some aspects of the Igbo peoples basis of traditional cultural patterns and beliefs, that can be applied from the values and the beliefs of the past so that the change in culture may not continue on a speed lane and, therefore becoming e confusing as to moral basis of worthwhile existence.

Spiritual warfare in Africa: Towards understanding the classical model in light of witchcraft practices and the Christian response

The socio-religious panorama of the African religion deserves a close observation of its foundation and function. The perception of the spirit world is dominant in Africa. Similarly, spiritual warfare in the African context is prevalent in the mind and worldview of an African. Spiritual warfare derives its framework from African Traditional Religion (ATR). Hence, understanding ATR’s complexity helps us with the understanding of spiritual warfare. Some essential questions to understand would be what is spiritual warfare from an ATR perspective? How do Africans perceive spiritual warfare? And how do Africans engage in spiritual warfare? What is the place of ATR in spiritual warfare? African Traditional Religion acknowledges the reality and functionality of witchcraft. The perception of the reality of evil forces in Africa attracts all forms of spiritual rites, seeking more extraordinary spiritual powers for defensive and offensive spiritual warfare. This article argues that the effectual Christian response to spiritual warfare with witchcraft practices in Africa is ‘the classical model’ of spiritual warfare. The article provides a synopsis of the models of spiritual warfare, that is, the classical model (CW), world systems model (WSM), ground-level deliverance model (GLDM), and strategic-level deliverance model (SLSW). Subsequently, the article provides the framework for African spiritual warfare and witchcraft practices from traditional and contemporary perspectives. Lastly, the article argues that the Evangelical Christian Response to witchcraft practices is rooted in ‘the classical model’ of spiritual warfare.Contribution: The article contributes to African religiosity within the African context. It reveals the ongoing argument about the continuity and discontinuity of the ATR beliefs and practices in Christianity. The article adds to the evangelical or classical arguments in support of the discontinuity of ATR beliefs and practices in Christianity.

Alcohol abuse in African traditional religion: Education and enlightenment as panacea for integration and development

Alcoholism is endemic in Nigeria’s traditional religion and society. This abuse is especially common at New Yam festivals, Ekpe, Ekpo and Nmanwu masquerades festivals, burial rituals, birth, marriage and naming ceremonies. Some claim that this is driven by specific beliefs and activities in African culture, such as beliefs in ancestors, libation, hospitality and entertaining guests and strangers and the desire to maintain the cultural traditions of the ancestors. Alcohol abuse has generated major health and social issues for abusers, their families and society, plunging families, towns and tribes into crises and conflicts that bring economic and political retrogression. This research studied how the African traditional religion encourages alcohol misuse and how to decrease it for national development. This study was on Nigeria’s South-South region. The study uses qualitative and ethnographic research methodologies, including key informants, in-depth and focus group interviews and the reward deficiency syndrome as a theoretical framework. Although African Traditional Religion (ATR) supports alcohol usage, greed, a lack of self-control, peer pressure, indiscipline and lack of moral upbringing led to alcohol misuse, which harms the person, family, community and country as a whole. Education and enlightenment are a remedy to free alcoholics and utilise them for national integration and development.Contribution: Some say Africans drink a lot because their religious heritage promotes drinking, leading to abuse. However, peer pressure, selfishness, a lack of self-control, bad parenting and not religion push persons with reward deficiency syndrome into alcoholism, according to this research.

Eschatology in African Traditional Religion and African Christianity: Implications for Biblical and Theological Scholarship in Africa

African traditional religion has many concepts that present alternative and a variety of contexts for Christianity, theology and biblical scholarship in Africa which can also provide appropriate answers to the many questions of African Christians. One of such concepts is eschatology. Eschatology in African traditional religions present deep insight into the philosophies of Africa’s indigenous cosmology and perspectives about life, death, and the hereafter. This article attempts to examine the concept of eschatology in Christian theology and explain the same within the African traditional and religious hermeneutical framework to decipher what implications can be derived for Christianity, theology and biblical scholarship in Africa and beyond. To achieve this the article reviewed various literature on the concept of eschatology within Christianity and African Traditional Religion (ATR). In this way, the article was able to compare the theology of escatology in Christianity and African Traditional Religion. The article looked at concepts such as time, death, end time, judgement, etc in both Christianity and ATR to discover their similarities and differences. The study revealed that the quintessential essence of African spirituality and cosmology is summed up in the concept of life as a cycle (unending); a person is born, grows to become a full member of the family, dies and gets admitted into the world of the ancestors. Even in death, life does not end, it continues actively and vibrantly in the world of the ancestors. This ideology evokes a kind of consciousness of life as a spiritual journey. Keywords: Eschatology, Christology, Ancestor, Christianity, Theology, Religion

Women in Zimunya and the musha mukadzi or umuzi ngumama philosophy for sustainable livelihoods

The musha mukadzi (Shona) or umuzi ngumama (Ndebele) is an African gendered philosophy that means women make up the home. This philosophy has been researched in African traditional religions (ATRs) and is interrogated from interdisciplinary angles in academia. African feminist research has highlighted how this philosophy can be derogatory, stereotyped and oppressive to women if it is naïvely used in domestic contexts. As a result, contemporary African feminists and gender scholars attempt to expose both the liberative and oppressive nature of this philosophy. This study seeks to interrogate how women from the grassroots understand this philosophy. It draws from in-depth interviews with women from Zimunya, Mutare, in Zimbabwe who describe this philosophy as a resource for sustainable livelihoods. Methods used to collect data involved in-depth interviews from a sample of 10 women whose ages ranged from 35 to 50 years. The findings highlight that for both single and married women in Zimunya, the musha mukadzi or umuzi ngumama philosophy has empowering traits that enhance women’s agency and sustainable livelihoods in the domestic household. They describe how this philosophy has empowered them to initiate income-generating projects that include rearing of poultry (road runners), membership to a sewing club, selling dried traditional foods and money savings (mikando).Contributions: This article explores an African gendered philosophy, musha mukadzi or umuzi ngumama [women make the home], and how this has been used as a resource by women in sustaining livelihoods.

Problem Gambling Among Adolescents in Uganda: A Cross-sectional Survey Study

In recent years, gambling has evolved and grown substantially with new gambling activities and facilities being introduced, making gambling products and opportunities more available than ever before in Uganda. While the growth of gambling industry is considered to have a beneficial impact on the economy, it is increasingly becoming a social and public health issue especially among a minority of young people who experience problem gambling, which can damage personal, family, vocational, and academic pursuits. The present study estimated the prevalence of problem gambling and identified the socio-demographic, school, environmental and health risks of problem gambling among secondary school students in Mbarara Municipality, Uganda. A cross-sectional study was conducted among secondary school students in Mbarara Municipality. A total of 921 students from 12 schools were recruited using cluster sampling. An ordinal logistic regression model was used to explore the relationship between problem gambling and the socio-demographic, academic, environmental and health variables. Of 905 participants, 362 reported having ever gambled (40%), and 160 were classified as problem gamblers (17.7%; 44.2% among those who had ever gambled). Problem gambling was significantly associated with being male, being non-religious, other religion (African traditional religion), having employment (outside of school), distance to nearest gambling venue, parental gambling, peer gambling, substance use, risky sexual behavior, and psychological distress. The present study found a very high prevalence of problem gambling among Ugandan secondary school students. Therefore, there is need to institute public health measures towards raising awareness, prevention and treatment of problem gambling among Ugandan adolescents.

Invigorating Interfaith Consciousness for the Common Good: Reimagining the Role of African Religion and Pentecostalism in Contemporary South Africa

Contemporary South Africa reflects complex, diverse, and evolving religious realities. Changes continue to manifest at the confluence of encounters between various religions and rapid changes in social institutions that affect, in one way or another, various religions in the nation. These realities are typically embedded in sociocultural contexts and give clarity and meaning to religious experiences. In the post-apartheid era, the spirit of openness toward religious tolerance often dwindles when it comes to interactions between African religion and Pentecostalism. When people understand why followers of other religions believe and practice their rituals and sacraments, this knowledge may help dispel mis- and disinformation and thereby construct inter-religious common ground. Using an extensive review of the relevant literature, this article investigates some of the factors that may limit harmony between African religion and Pentecostalism in South Africa. After providing some definitions and historical context, we discuss the power and legacy of anti-apartheid interfaith solidarity. We also explore ongoing factors hindering interfaith engagements between African religion and Pentecostalism in South Africa. We then explore opportunities for interfaith dialogue in South Africa. Utilizing Walter Hollenweger’s Pentecostal intercultural theology, we argue that expressive liturgy for biodiversity and sustainability, communal participation for reconciliation, and experiential spirituality focused on land care could provide a potential ‘fourth’ approach to interfaith dialogue for African religion and Pentecostalism in South Africa. This includes underappreciated albeit profitable interrelationships between Indigenous knowledge, traditional spirituality, and sustainable development. We also acknowledge some limitations and opportunities for future research. Finally, we offer a succinct concluding synthesis that recapitulates the paper’s main points. This article aims to invigorate interfaith consciousness through meaningful thematization of pertinent issues, including the articulation and application of relevant intercultural theology.

The Gibean solution (Jgs 19-21) - a mirror to reclaiming women dignity in Zimbabwe

Chronicling the history of gendered and sexualised violence in Zimbabwe, our article upholds the view that what transpired in Judges 19:20–48 offers the contemporary readers some important lessons that are worth pondering over. Looking through feminist hermeneutical lenses, we engage in a comparative analysis of the gender-based violations, human rights abuses, and the lack of hospitality depicted in Judges 19–21 with the lived realities of Zimbabwean women in our contemporary times. The discussion draws to a close by proffering a theology of restorative justice. It is our argument that Zimbabwe needs healing through a non-retaliative response to some wrongdoing that prioritises repairing harm and the recognition that maintaining positive relationships with fellow humans is a core human need. This is the only way forward to reclaim and restore the humanity and dignity of women exposed to diverse forms of gender-based violence in our Mother Earth.Contribution: This article reveals the link between the violations and brutality endured by the woman in Judges 19–21 with the history of sexualised violence in Zimbabwe. It is worth noting that in African Traditional Religion, the three worlds (spiritual, natural, and human) are intertwined and make up the cosmic totality; sexually violating women is tantamount to desecrating Mother Earth.

Pentecostal Christianity and Traditional Religion in Nigerian Video Films by Edo-Language Filmmakers

ABSTRACT This article examines the representation of Pentecostal Christianity and African traditional religion in Edo-language (also known as Bini or Benin) video films. It discusses this in relation to English-language Nigerian religious video filmmakers’ demonisation of African traditional religion in their films. The article responds to Birgit Meyer’s work in her article “Religious Remediations: Pentecostal Views in Ghanaian Video-Movies”. It adopts an ethnographic approach based on participant observation, and uses interviews with key Edo-language video filmmakers. The current scholarship on Nigerian religious video films mainly focuses on the representation of religions in English-language Nollywood films and creates the impression that the Nigerian video film industry is an area of homogeneous cultural production. In contrast, Edo-language film producers do not privilege Pentecostal Christianity or traditional religion in their films but use the values of the two religions, which they see as similar, to edify Edo citizens and to promote the wellbeing of Benin society. This article therefore challenges the view that all Nigerian films represent traditional religion negatively and calls for greater recognition of the particularity of indigenous-language religious video films.